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SOCIETAS ROSICRUCIANA 



Ihe paify of latitude 

OR 

Ye samian Y. 



a taper read before massachusetts college of rosicrucians, 
September 2, 1889. 

BY S. C. QOULD, VHP 



Pythagorm bivium rami's pateo ambiguis Y. — Aubonius. 



GOLDEN CRYPTICS. 



Manchester, N. H. 






Gift 

Mr*. H. C. Bolton 

1912 



Ye samian Y, 



Tt\e Patt) of Rectitude, 



OR 



Ye B^M^I^TST Y. 



A PAPER BEAD BEFORE THE MASSACHUSETTS COLLEGE, SOCIESAS BOSICBUCIANA. 

By S. C Gould, Viii° 
— < > — 
Pythagoras is said to have been born in the island of Samos and 
flourished 600 B. C. Jamblichus says he traveled into Egypt, and on 
his way thither visited Phoenicia, conversed with the priests of that 
country and was initiated into their mysteries. He spent twenty-two 
years in Egypt, and is said to have attended upon the instructions of the 
followers of Zoroaster. On his return to Samos he instituted his eso- 
teric and exoteric schools of instruction, and taught many of his doc. 
trines by symbols, the celebrated Golden Verses being attributed to 
him ; but the Pythagoric Symbols contain»most of his philosophy, and 
have attracted the attention of the poe^- an d-> the mystic. Jamblichus 
has given us, on two authorities, more than, .-fifty ; the 13th symbol be- 
ing, " Speak not about Pythagoric concerns without Light" Several 
explanations have been put upon some of these symbols by some of his 
more modern followers, while of other symbols there can be no doubt 
as to the lessons he designed to teach. The one of all others, which 
has attracted the attention of the divine, the philosepher, the poet, 
and the mystic, is that one which is so characteristic of human life : 
Remember that the paths of Virtue and Vice resemble- the letter Y. 

The letter "Y" (or Greek Upsilon) was taken by Pythagoras as an 
apt illustration of human life. The perpendicular or stem symbolizes 
the early part of life, when the character is unformed, and the path of 
vice or of virtue is yet undeveloped. The right-hand branch, which 
is the narrower one, represents " the steep and thorny path of virtue." 
The left-hand branch being broad, symbolizes the " easy road to vice." 

The path of virtue was called by Pythagoras the " Golden Bough," 
and is referred toby Virgil {/Eneid vi, 137). The bough when broken 



Ye samian Y. 



from the myrtle and carried in the hand is a passport to the infernal 
regions, because it triumphs over death and hell. It is called golden 
on account of its excellency, and was broken off so that the bough will 
represent the letter Yi tne figure in which a tree shoots up its 
branches. Hesiod refers to the Samian "Y"> in Works and Days (288) 
and gives the same explanation, as also several other poets. 

Let us glance at some of the literature since the time of Pythagoras 
and quote a few allusions to this remarkable symbol and its explana- 
tions by those who have noted its symbolic application. Jesus 
seems to have made use of it with much emphasis in his ' r Sermon on 
the Mount." He says : 

" Enter ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to 
destruction, and many there be which go in thereat ; because strait is the gate and narrow is 
the way, that leadeth unto life, and few there he that find it."— King James, Matt, vii, 13-14. # 

The pious poet Dr. Isaac Watts paraphrased these texts into a 
stanza of one of his hymns, which are familiar to all (b. n, h. 158) : 

" Broad is the road that leads to death, 
And thousands walk together there ; 
But wisdom shows a narrow path, 
With here and there a traveler." 

The Bhagavad Gita (The Lord's Day) an ancient Sanskrit poem, 
p. 76; says : 

" Light and darkness are esteemed the world's eternal ways ; he 
who walketh in the former path, returneth not — he goeth immediately 
to bliss ; whilst he who walketh in the latter, cometh back again upon 
the earth, or is subjected to further transmigrations." 

Homer also notes the manner in which Jove allots to human life, 
from two golden urns, the vicissitudes through which we pass : 

" Two urns by Jove's high throne have ever stood, 
The source of evil one, and one of good ; 
From thence the cup of mortal man he fills, 
Blessings to these, to those distributes ills— 
To most he mingles both." 

* Other translations differ slightly in construction, as one will observe from the following : 

" Enter ye in by the strait gate ; for wide is the gate and broad the way which leadeth to 
destruction ; and many are they that walk in it. How small the gate and straitened the way 
that leadeth to life, and few they who find it."— Murdoch's Syriac Translation. 

" EDter in through the narrow gate, for wide in the- gate of destruction, and broad that way 
leading thither ; and many are they who enter through It. Row narrow is the gate of life ! 
how difficult that way leading thither ! and how few are they who find it."— Emphatic Diaglott. 

" Enter ye in through the strait eate, for broad the gate and spacious the way leading to 
destruction, and many are they coming in through it. For strait the gate and afflicted the way 
leading into life, and few are they finding it."— Julia E. Smith's Translation. 



Ye samian Y. 3 



Aulus Flaccus Persius, a famous Stoic philosopher, and a contem- 
porary with Lucan and Seneca, wrote six animated, and often beau- 
tiful Satires, in two of which he says : 

" To thee, besides, the letter that divides the Samian branches, has pointed out the path that 
rises steeply on the right-hand track."— Satire iii, 56. 

" At the time when the path is doubtful, and error, ignorant of the purposes of life, makes 
anxious minds hesitate between the branching cross-ways." — Satire, v, 35. 

" And where the Samian Y directs thy steps to run 
To Virtue's narrow steep, and broad-way Vice to shun." 

— Dryden's Trans. 

" And, sure, the letter where, divergent wide, 
The Samian branches shoot on either side, 
Has to your view, with no obscure display, 
Marked, on the right, the strait but better way."— Clifford's Trans. 

Rowe paraphrases the allusion of Persius in a memorial stanza to 
the rising youthful generations : 

" There has the Samian Y's instructive make 
Pointed the road thy doubtful foot should take ; 
There warned thy raw and yet unpractised youth 
To tread the rising right-hand path of truth." 

Decius Magnus Ausonius, a poet of the fourth century, thus speaks 
of the Samian "Y" : 

" The boughs represent the doubtful Y, or two paths of Pythagoras."— Idyll, xii, 9. 

Pope refers to the Pythagorean letter in that characteristic poem 
the Dunciad (Is. 151-152) : 

" When reason, doubtful, like the Samian letter, 
Points him two ways, the narrower is the better." 

Shakespeare makes Ophelia say in Hamlet (Act 1, Sc. iii, 1. 51) : 

" Show me the steep and thorny way to heaven." 

Publius Virgilius Maro puts words in the Cumaen Sibyl's mouth, 
when she addresses ^Eneas, that partake of the same symbol : 

" The gates of hell are open night and day ; 
Smooth the descent, and easy is the way." t 

Again the Cumaen Sibyl points out the way to ^Eneas and says : 

" 'Tis here the different paths, the way divides : 
The right to Pluto's golden palace guides ; 
_The left, to that unhappy region tends, 
Which to the depth of Tartarus descendB."— Mneid, vi, 726-729. 

t * * Facilis decensus Averni.— Mneid vi, 126. 



Ye samian Y. 



The oracles of Apollo, as quoted by Eusebius from Porphyry, gives 
us some of the most ancient records of the rites of the ancient mys- 
teries, which lay at the foundation of our ancient and honorable fra- 
ternity. Porphyry gives two remarkable oracles, as follows : 

i. " The way to the knowledge of the divine nature is extremely 
rugged, and of difficult ascent. The entrance is secured by brazen gates, 
opening to the adventurer ; and the roads to be passed through, im- 
possible to be described. These, to the vast benefit of mankind, were first 
marked out by the Egyptians." 

2. True wisdom was the lot only of the Chaldeans and Hebrews, 
who worshiped the governor of the world, the Self existent Deity, with 
pure and holy rites." 

Thomas Taylor, the great Platonist, who translated the works of 
Jamblichus on the mysteries of the Egyptians, Assyrians, and Chal- 
deans, has paraphrased the foregoing oracles, agreeable to the origi- 
nal, as follows : 

" The path by which to Deity we climb, 
Is arduous, rough, ineffable, sublime ; 
And the strong, massy gates through which we pass, 
In our first course, are bound with chains of brass. 
Those men the first, who, of Egyptian birth, 
Drank the fair waters of Nilotic earth, 
Disclosed by actions infinite the road, 
And many paths to God, Phoenicians showed ; 
This road the Assyrians pointed out to view , 
And this, the Hebrews and the Chaldeans knew." 

Lucian, a Greek priest, says that the Egyptian are said to be the 
first among men that had a conception of the gods, and a knowledge 
of sacred names. The first oracle treats of the knowledge of the true 
God, and the second treats of his public worship. The frights and ter- 
rors to which the neophytes were exposed in the ancient mysteriss, 
gave birth to all those metaphorical terms of danger and difficulty so 
constantly employed by the Greek writers, whenever they speak of the 
communication of the true God. 

There is an asterism of the letter Y exactly in the urn of Aqua- 
rius, the Waterman, one of the signs of the Zodiac. The equinoctial 
colure passes through the letter. It is perfectly formed with four stars 
of the third magnitude, and according to Burritt is on the meridian 
the middle of October. The ancient Egyptians supposed the setting 
or disappearance of Aquarius caused the Nile to rise by the sinking of 
his urn in the water, therefore Father Kircher allotted the sign of 
Aquarius to Reuben, because his father Jacob told him he was " un- 
stable as water " (Gen. xlix, 4), ,#?. Nimrod says Aquarius is Enoch. 



Ye samian Y. 



C. L. Reinhold, in his work on " The Hebrew Mysteries," claims 
that the whole Mosaic religion was an initiation into the mysteries, 
and that he, who was " learned in all the wisdom of the Egyptians " 
(Acts vii, 22), instructed the tribes in much of his knowledge. Origen 
tells us the " Book of Jannes and Mambres " was a secret book that 
the world has lost. It was in the possession of Jethro, who was Pha- 
raoh's private secretary, and subsequently the father-in-law of the 
great adept. Godfrey Higgins says that when the priest placed his 
hand on the candidate for orders or initiation, he Samached him ; that 
is he marked him with the Hebrew final M (standing for 600) which 
has a recondite meaning. Thus, it is said of Joshua that " Moses sa- 
mached him, laying his hands upon him " (Deut. xxxiv, 9). 

The M final (Muin) is used but once in the Hebrew Scriptures, ex- 
cept at the end of a word (Isaiah iv, 6), Imrbe, and Higgins, Kenealy, 
Cassini, Faber, and others believe that it was the prophecy of " the 
Golden Age as sung by Virgil, * and Pope |. 

We must bear in mind also that the " father of the faithful " 
came up from " Ur of the Chaldees," and is the first Hebrew, or 
passenger, that we have record of. His traditional work, " Sepher 
Yetzirah," gives the " thirty-two paths of wisdom. "Aleph, Mem, and 
Shin are the three mothers (air, water, and fire), which symbolize the 
triple path (trivia), of the ancients. 

The Royal Arch owes its name to the semicircle made in the heav- 
ens by the sun (Osiris), from the vernal to the autumnal equinox. 
The crown of Infula gives us the arch, or " circle," that was once 
" drawn over the face of the deep." Lucian cites the proverb, Arche" 
hemisu pantos, " Archa is half of the All." John Howard Carey, in 
the " Restoration of the Earth's Lost History," says that in the ancient 
mysteries, the Autopsia was displayed at the end of the sixth day 
when the neophytes had arrived at Elysium. 

Parkhurst, the highest authority on Hebrew, says the correct 
rendering of the word \aschar* is that given in the Septuagint (tou 
biblou tou enthous), "The Book of the Right Road." Dr. F. V. 
Kenealy, in that remarkable work of cryptic lore entitled " The Apoc- 
alypse of Oannes," p. 280, says the genuine book was a secret book, 
and cites Josephus to show it was a crypt of the Hebrews. Kenealy 
says En arche ho Logos (" in ancient times was the Word") was the 

* Eclogue, iv, 6. f Messiah. 



6 Ye samian Y. 



introduction to a revelation of Enoch, and believes that Swedenborg 
refers to the book when he speaks of the Ancient Word : " Seek for 
it in China, and perhaps you will find it there among the Tartars." 

It has been an open question whether the wisdom-religion passed 
from Thebes to Thibet, or vice versa, two words of verv similar origin. 
The " Royal Arch" has it root-words the same as the ancient kings. 

The name Enoch is explained by Hebrew scholars to mean the 
initiator or instructor, while his Arabain name was Edris (Koran xix) 
and means the learned. The Royal Arch of Enoch, according to 
R. K. Mackenzie, is identical with that of Solomon and the " Ninth 
Arch." Egyptian masonry is said by Cagliostro, to have been insti- 
tuted by Enoch. By some he is identified with Thoth, or Hermes 
Trismegistus, " the thrice greatest." The author of " Manifest Des- 
tiny " says he was the Thoth-Hermes, or Thothmes, and known as 
such on the royal or kingly records. 

Jacob Bryant in his work, " Philo Judeus and the Logos" (p. 285), 
says that the Chinese of old had an emblem representing the Samian 
Yj f rom which they taught the great lessons of life, and that its mys- 
teries were explained in a book called the " Y-King — the Book of "Y" 
which is extraordinary." 

The authorship of " The Book of Y " is ascribed to Fo-hi. It con- 
tains his Lineations arranged in " sixty-four hexagrams," or symbols 
of all philosophy. It is said Pythagoras was familiar with their con- 
struction, and based his Pythagoric Symbols on them. According to 
William Enfield, in "History of Philosophy," p. 230, Jamblichus places 
this symbol of " the Samian Y " last, as the sum of all the others — 

THE GOLDEN BOUGH. 

" Remember that the paths of Virtue and Vice resemble the letter Y." 

Like the " Moral Maxims " of Confucius, as translated and arranged 
in the " Terseological Teachings " of that Chinese philosopher, by 
Marcenus R. K. Wright, the one hundredth and last is 

THE GOLDEN RULE. 

11 Do unto another what you would he should do unto you ; and do 
not unto another what you would not should be done unto you. 
Thou needest only this law alone ; it is the foundation and principle 
of all the rest." 



Ye samian Y. 



" The Book of Fo," another Chinese work written by an ancient 
Buddha, which Dr. Kenealy thinks was about A. M. 1800, has the fol- 
lowing account of a patriarch who flourished 1,000 years prior to that 
date : 

Ye ordinances of Y. 

" A thousand years were gone, and men had increased greatly, and 
new colonies again went forth into new lands, and sought productive 
gardens for themselves. They appointed chiefs and patriarchs, and 
founded and gave a name to tribes. They passed through new and 
differem climates, and journeyed farther and father on. They learned 
the first arts of civiled life : to muzzle cattle to sow corn ; to clear the 
sylvan wilderness, and cross the river and lakes. And this law did 
Y proclaim who was the most ancient father of the emigrants : 

I The veil of a woman is a sacred thing ; let no man touch it with a 
profane hand.' Y also instituted marriage, and proclaimed it to be 
a holy thing, and ordained that every parent of a child should protect 
and love it all his days. That there might be no dissension among 
families, he ordered that the father should be head and ruler, and 
after him the mother of the household, and after her the eldest son, 
and after him the next in years among the sons ; and over the daugh- 
ter the eldest born daughter, governing in subjection to her mother, 
until all the family were distributed in their places. These were the 
ordinances of Y." 

This patriarch or ancient father, named Y, was no other than the ante- 
diluvian Enoch who instructed the people to walk in the path of Virtue 
rather than Vice. " Enoch walked with Yahveh," and we are told that 

II He died not." Dr. Kenealy believes that he was re-born in spirit, if 
not in body, in each succeeding Naros. Possibly this may have been 
the theory of the person who has another rendering of Solomon's 
advice in Proverbs xxii, 6. 

We are told by S. L. MacGregor Mathers, in his work " The Kab- 
balah Unveiled" (p. 105), that the admonition, u Train up a child in 
the way he should go," is also rendered in another form : 

" Enoch hath been made into a boy again, according to his path." 

The editor of the works of William Law, the theosopher, begins 
that work by saying : 

' : The time is born for Enoch to speak, and Elias to work again." 

In the alphabet of Hermes the letter Y was represented by two 
perpendicular parellel lines ( || ),* and was the symbol for " the path 
of rectitude," called by Enoch "the Paths of Uprightness " (lxxxi, 4). 

Samothrace (Thracian Samos), according to a scholiast in Apollo- 



Hammer's " Translation of Ancient Alphabets." 



8 Ye samian Y. 



nius Rhodius, was settled by a colony from Ionian Samos, and the 
Samothracians were famous for the worship of the ancient Cabiri, a 
wisdom-religion full of mystery with which no doubt Pythagoras was 
familiar. The Cabiri are usually reckoned as four, and whose names 
are thought to be of Egyptian origin, namely, Axieros, " the all-power- 
ful one " ; Axiokersos, " the great fecundator " ; Axiokersa, " the 
great fecundatrix " ; Casmit/us, " the all-wise." Miinter and Schelling 
trace the etymology of the last to Cadmiel, " he who stands before the 
Deity." Josephus says that he . entered within the veil once a year 
(Wars b. v, ch. § 7) and pronounced the omnific word. The year, 365 
days has, occult numeral connection with Belenos, Meithras, Abraxas, 
and the Age of Enoch, who built the nine-arch temple unred ground. 

Dr. Kenealy says the " Golden Bowl " (EccL xii, 6) was a book of 
arcane secrets, and the " Golden Apples of the Hesperides" a cryptic 
volume containing a drama of archaic symbols,taught by Enoch before 
the continent of Atlantis disappeared. The " Golden Ass " of Apue- 
lius is a famous mystical romance which was written sub-rosa to sym- 
bolize the the final restoration of the race. The ninth labor of Her- 
cules was to secures the " Golden Girdle " from the Amazons, which 
according to several mystics was a pre-Atlantean cryptic volume. 
One of the Hermetic volumes, " Aureas, or the Golden Secret/' was a 
subject allied with the Rosy Cross, and several others. 

Charles T. Beke, in his work, " The Idol of Horeb," says it was a 
Golden Cone,'' and not calf as translated ; and that it was a symbol 
of Elohim, to represent the flame in the bush, and its secret meaning 
is not known to the profane. (Ex. xxxii, 4.) 

The ceremonies, aud lessons taught by the Royal Arch, are of very 
archaic date, and much " more ancient than the Golden Fleece or 
Roman Eagle." Daniel Smith, author of the " Ancient Ones of the 
Earth " (p. 58,), says the " Golden Wedge of Ophir " (Isaiah xiii, 12) 
is a book, symbolizing " the Word," and the true form of the wedge 
was like the Hebrew letter Jod (Y). He says Joshua (vii, 21,) wrote 
" tongue of gold," which is obvious to all who have searched the word. 

THE OATH OF PYTHAGORAS. 

" By that pure Holy, Four- Lettered Name on high, 
Nature's eternal fountain and supply, 
The parent of all souls tiat living be, 
By Him, with faithful oath, I swear to Thee." 

Lux tua, via mea. 



THE GOLDEN SENTENCES. 



GOLDEN SENTENCES OF DEMOCRATES. 



i. If one will give his mind to these sentences, he will obtain many 
things worthy of a man, and be free from many things that are base. 

2. The perfection of the soul will correct the depravity of the body, 
but the strength of the soul without reasoning, does not render the 
soul better. 

3. He who loves the goods of the soul will love things more divine, 
but he who loves the goods of its transient habitation will love things 
human. 

4. It is beautiful to impede an unjust man ; but, if this be not pos- 
sible, it is beautiful not to act in conjunction with him. 

5. It is necessary to be good, rather than to appear good. 

6. The felicity of a man does not consist either in body or in 
riches, but in upright conduct and justice. 

7. Sin should be abstained from, not through fear, but for the sake 
of the becoming. 

8. It is a great thing to be wise where we ought to in calamitous 
circumstances. 

. 9. Repentance after base actions is the salvation of life. 

10. It is necessary to be a speaker of the truth, and not to be lo- 
quacious. 

11. He who does an injury is more unhappy than he who receives one. 

12. It is the province of a magnanimous man to bear with mildness 
the errors of others. 

13. It is comely not to oppose the law, nor a prince, nor one wiser 
than yourself. 

14. A good man pays no attention to the reproofs of the depraved. 

15. It is hard to be governed by those who are worse than ourselves. 

16. He who is perfectly vanquished by riches, can never be just. 

17. Reason is frequently more persuasive than gold itself. 

18. He who admonishes a man that fancies he has intellect, labors 
in vain. 



10 THE GOLDEN SENTENCES. 

19. Many who have not learned to argue rationally, will live ac- 
cording to reason. 

20. Many who commit the basest actions, often exercise the best 
discourse. 

21. Fools frequently become wise under the pressure of misfortune. 

22. It is necessary to emulate the works and actions, and not the 
words of virtue. 

23. Those who are naturally well disposed know things beautiful, 
and are themselves emulous of others. 

24. Vigor and strength of body are the nobility of cattle ; but rec- 
titude of manners is the nobility of man. 

25. Neither art nor wisdom can be aqcuired without preparatory 
learning. 

26. It is better to reprove your own errors, than those of others. 

27. Those whose manners are well ordered, will also be orderly in 
their lives. 

28. It is good not only to refrain from doing an injury, but even 
from the very wish. 

29. It is proper to speak well of good works ; for to do so of such 
as are base is the property of a fraudulent man and an impostor. 

30. Many who have great learning have no intellect. 

31. It is necessary to endeavor to obtain an abundance of intellect, 
and not to pursue an abundance of erudition. 

32. It is better that counsel should precede action, than that re- 
pentance should follow them. 

33. Put not confidence in all men, but in those that are worthy ; 
for to do the former is the province of a stupid man, but the latter of 
a wise man. 

34. A worthy and an unworthy man are to be judged not from their 
actions only, but also from their will. 

35. To desire immoderately is the province of a boy, and not of a 
man. 

36. Unreasonable pleasures bring forth pain. 

37. Vehement desires about any one thing render the soul blind 
with respect to other things. 

38. That love is just which, unattended with injury, aspires after 
things becoming. 

39. Admit nothing as pleasant which is not advantageous. 

40. It Is better to be governed by, than to govern, the stupid. 

41. Not argument but calamity is the preceptor of children. 

42. Glory and wealth without wisdom are not secure possessions. 



THE GOLDEN SENTENCES. 11 

43. It is not indeed useless to procure wealth, but to procure it 
from injustice is the most pernicious of all things. 

44. It is a dreadful thing to imitate the bad, and to be unwilling to 
imitate the good. 

45. It is a shameful thing for a man to be employed about the 
affairs of others, and to be ignorant of his own. 

46. To be always intending to act renders action imperfect. 

47. Fraudulent men, and such as are only seemingly good, do all 
things in words and nothing in deeds. 

48. He is a blessed man who has both property and intellect, for 
he will use them well in such things as are proper. 

49. The ignorance of what is excellent is the cause of error. 

50. Prior to the performance of base things, a man should reverence 
himself. * 

51. A man given to contradiction, and very attentive to trifles, is 
naturally unadapted to learn what is proper. 

52. Continually to speak without being willing to hear; is arrogance. 

53. It is necessary to guard against a depraved man, lest he should 
take advantage of opportunity. 

54. An envious man is the cause of molestation to himself, as to an 
enemy. 

55. Not only is he an emeny who acts unjustly, but even' he who 
deliberates about so acting. 

56. The emnity of relations is far more bitter than that of strangers. 

57. Conduct yourself to all men wit out suspicion ; and be accom- 
modating and cautious in your behavior. 

58. It is proper to receive favors, at the same time determining that 
the retribution shall surpass the gift. 

59. When about to bestow a favor, previously consider him who is 
to receive it, lest being a fraudulent character, he should return evil 
for good. 

60. Small favors seasonably bestowed, become things of the great- 
est consequence to those who receive them. 

61. Honors, with wise men, are capable of effecting the greates 
things, if at the same time they understand that they are honored. 

62. The beneficent man is he who does not look to retribution ; but 
who deliberately intends to do well. 

63. Many who appear to be friends are not, and others, who do not 
appear to be friends, are so . 

64. The friendship of one wise man is better than that of every fool. 

65. He is unworthy to live, who has not one worthy friend. 



12 THE GOLDEN SENTENCES. 

66. Many turn from their friends, if, from affluence, they fall into 
adversity. 

67. The equal is beautiful in everything ; but excess and defect to 
me do not appear to be so. 

68. He who loves no one does not appear to me to be loved by any 
one. 

69. He is an agreeable old man who is facetious, and abounds in 
interesting anecdotes. 

70. The beauty of the body is merely animal unless supported by 
intellect. 

71. To find a friend in prosperity, is very easy ; but in adversity, 
it is the most difficult of all things. 

72. Not all relations are friends, but those who accord with what is 
mutually advantageous. 

73. Since we are men, it is becoming not to deride, but bewail, the 
calamities of men. 

74. Good scarcely presents itself, even to those who investigate it ; 
but evil is obvious without investigation. 

75. Men who delight to blame others are not naturally adapted to 
friendship. 

76. A woman should not be given to loquacity ; for it is a dreadful 
thing. 

77. To be governed by a woman is the extremity of insolence and 
unmanliness. 

78. It is the property of a divine intellect to be always intently 
thinking about the beautiful. 

79. He who believes that Deity beholds all things, will not sin 
either secretly or openly. 

80. Those who praise the unwise do them a great injury. 

81. It is better to be praised by another than by yourself. 

82. If you cannot reconcile to yourself the praises you receive, 
think that you are flattered. 

83. The world is a scene ; life a transition ; you came, you saw, 
you departed. 

84. The world is a mutation ; life a vain opinion. 



Golden Rule of Zaleueus, 

" Let every mortal man avoid what may lead him into disgrace, be- 
fore the Heavenly Ruler, more anxiously than the minor evil of pov- 
erty j for honor is bestowed by all the wise on him who prefers to 
mere wealth." 



CLAVICLE OF SOLOMON. 13 



From the " Clavicle " of King Solomon. 



" I, Solomon, King of Israel and Palmyra, have sought and obtained 
in part the Holy Chokmah, which is the wisdom of Adonai. I have 
become king of the spirits of heaven and of earth ; Master of the in- 
habitants of the air, and the souls of the sea, because / procured the 
ray of the golden gate of light. I have accomplished great things by the 
virtue of the Schem-Hammephorasch, and the thirty-two paths of the 
1 Sepher-Yetzirah.' Number \ weight, and measure determine the form 
of things. Substance is one and God created it eternally. Happy is 
he who knows the letters and numbers ; numbers are the ideas, and 
ideas are the forces, and forces are Elohim. The synthesis of Elohim 
is Schem ; Schem is one, and its pillars are two ; its power is three ; 
its form four. Its reflection gives eight, and eight multiplied by three 
gives the twenty-four thrones of Wisdom. On each throne rests a 
crown of three jewels ; each jewel bears a name ; each name is an 
absolute idea. There are seventy-two names on the twenty-four crowns 
of Schem. Thou shall write these names on the thirty-six talismans ; 
two on each talisman ; one on each side. Thou shalt divide these 
talismans into four series, of nine each, according to the number of 
the letters of Schem. On the first series engrave the letter Yod, the 
figure of the blooming rod of Aaron. On the second series engrave 
the letter He, the figure of the cup of Joseph. On the third series en- 
grave the letter Vau, the figure of the sword of David (my father). 
On the fourth series engrave the letter He, the figure of the Jewish 
Shekel. The thirty-six talismans will be a book which will contain all 
the secrets of wisdom, and by their diver combinations, thou wilt be 
able to move the genii and make angels speak." 



A Legend of Enoch. 

In the " Cosmodromium " (pp. 104-105), of Dr. Gobelin Persona, 
the following narrative occurs, in his account of Alexander the Great 
when in India : 

" And now Alexander marched into other quarters, equally danger- 
ous ; at one time over tops of mountains, at another through dark 
valleys, in which his army was attacked by serpents and wild beasts, 
until after three hundred days he came into a most pleasant moun- 
tain, on whose sides hung chains or ropes of gold. This mountain 
had two thousand and fifty steps, all of purest sapphire, by which one 
could ascend to the summit, and near this Alexander encamped. And 
on a day, Alexander with his Twelve Princes ascended by the afore- 
named steps to the top of the mountain, and found there a Palace 
marvellously beautiful, having Twelve Gates, and seventy windows of 
the purest gold, and it was called the Palace of the Sun, and there 



14 LEGEND OF ENOCH. 



was in it a Temple all of gold, before whose gates were vine trees 
bearing bunches of carbuncles and pearls; and Alexander and his 
Princes having entered the Palace, found there a man lying on a 
Golden Couch ; he was very stately and beautiful in appearance, 
and his head and beard were white as snow. Then Alexander and 
his Princes bent the knees to the Sage who spake thus : ' Alexan- 
der, thou shalt now see what no earthly man hath ever before seen or 
heard.' To whom Alexander made answer : ' O Sage, most happy, 
how dost thou know me ? ' He replied : c Before the wave of the 
deluge covered the face of the earth, I knew thy works ' ; He added : 
1 Wouldst thou behold the most hallowed Trees of the sun and moon 
which announce all future things? ' Alexander made answer : ' It is 
well, my lord ; greatly do we long to see them.' To which the Sage 
replied : 'If ye be pure from all contamination with women, then, in- 
deed, it is lawful for ye to see these Trees.' Alexander answered : 
' We be pure.' The Sage said : ' Put away your rings and orna- 
ments ; take off your shoes, and follow me.' Alexander did so, and 
choosing out three from the Princes, and leaving the rest to await his 
return, he followed the Sage, and came to the Trees of the Sun and 
Moon. The Tree of the Sun has leaves of red gold, the Tree of the 
Moon has leaves of silver, and they are very great ; and Alexander, 
at the suggestion of the Sage, questioned the Trees, asking, 'if he 
should return in triumph to Macedon ? ' To which the Trees gave 
answer : ' No,' but that he should live a year and eight months, after 
which he should die by a poisoned cup.' And when he inquired : 
f Who was he who should give him that poison ?' He received no re- 
ply, and the Tree of the Moon said to him that his mother, after a 
shameful and unhappy death, should lie long unburied, but happiness 
was in store for his sisters. Alexander was much grieved at this ; but 
the Sage commanding him, he went back with his Princes, and re- 
turned by the way he had come ; whereupon the Sage lying down 
again upon the couch, said to Alexander : ' Get thee back, for unto 
no one is it permitted to advance farther.' 

And from these things, I am of the opinion, that this Sage must 
have been Enoch, who, before the deluge, was translated by God and 
is reported to be yet alive upon earth. 

Of that Sage, a letter from Alexander to Aristotle says that he 
would not allow him to offer incense to these Trees, or to sacrifice 
any animal, but only to kiss the trunk of each Tree, and to think 
while he kissed, what question he would have answered." 

Dr. E. V. Kenealy says the " Palace of the Sun," mentioned here, 
was a Temple of God, in which was a Secret Book and the " Book of 
Enoch," called the Trees of the Sun and Moon, and were consulted 
in olden times as Oracles, by those who sought to obtain knowledge 
of the future. 



LEGEND OF SETHE. 1.5 



A Legend of Sethe. 



This legend is found Dr. J. M. Neale's " Collections," London, 1847. 

" The Cristene Men, that dwellen bezond the See-, in Grece, seyn 
that the Tree of the Cros, that we callen cypresse, was of that Tree, 
that Adam ete the Appulle of ; and that synde thei writen. And thei 
seyn also, that here Scripture seythe, that Adam was seek, and seyde 
to his Sone Sethe, that he scholde go to the Aungelle, that kepte Para- 
dys, that he wolde senden hym Oyle of Mercy, for to anoynte with his 
Membres, that he myghte have hele. And Sethe wente. But the 
Aungelle wolde not late hym come in, but seyd to hym, that he myghte 
not have of the Oyle of Mercy. But he toke hym htree Greynes of 
the same Tree, that his Fadre ete the Appulle ofle ; and bad hym, 
as sone ,as his Fadre was ded ; that he scholde putte theise three 
Greynes undre his Tonge, and gave hym so and he dide. And of 
thiese three Greynes sprong a Tree as the Aungelle seyde that it 
scholde, and bere a Fruyt, thorghe the whiche Fruyt Adam scholde be 
saved. And whan Sethe cam azen, he fonde his Fadre nere ded. 
And whan he was ded, he did with the Greynes, as the Aungelle bad 
hym ; of the whiche sprongen three Trees, of the whiche the Cros 
was made, that bere gode Fruyt, and blessed our Lord Jesu Crist ; 
thorghe whom, Adam and alle that comen of hym, scholde be saved 
and delyvered from drede of Dethe withouten ende ; but if they dye it 
be thei own defaute." 



Legends of Adam. 



Jacobus Vitriacus, in his "Jewish History" (ch. lxxxv), has the 
following legend : 

" There are in that land (Palestine) wonderful trees, which for their 
par-excellence are called Apples of Paradise, bearing oblong fruit, 
very sweet and unctuous, having a most delicious savor, bearing in 
one cluster more than a hundred compressed berries. The leaves of 
this tree are a cubit long and half a cubit wide. There are three oth- 
er trees, producing beautiful apples or citrons, in which the bite of a 
man's teeth is naturally manifest, wherefore they are called ' Adam's 
Apples.' " 

Eisenmenger, in his works (i, pp.376377), has the following: 
" The angel Raphael had instructed Adam in all kinds of knowl- 
edge out of a book containing mighty mysteries. In that book were 
seventy-two parts, and six hundred and seventy writings which were 
known ; but from the middle to the end were one thousand five hun- 
dred hidden secrets of Wisdom. This book Adam preserved and read 
in daily ; and he left it to his son Seth ; Seth to Enoch ; Enoch to 
Noah ; and from Noah it descended to Abraham." 



16 EPITAPH ON ADAM. 



Epitaph on Adam. 



This epitaph is found in the lf Historia Ecclesiae Antediluvianae," 
by Gabriel Alverez. Paris, 17 13. 

•' Here lies, reduced to a pinch of dust, he who, from a pinch of dust, 

was formed to govern the earth, 

ADAM, 

The son of None, father of All, the step-father of All 

and of himself. 

Having never wailed as a child, he spent his life in weeping, 

the result of penitence. 

Powerful, Wise, Just, Immortal. 

He sold for the price of disobedience, 

Power, Wisdom, Justice, Immortality 

Having abused the privilege of Free-Will, 

which weapon he had received for the prservation of 

KNOWLEDGE AND GRACE, 

by one stroke he struck with death himself and all the human race. 

The Omnipotent Judge, 

Who in His Justice took him from Righteousness, by His Mercy 

restored him whole again ; by whose goodness it has fallen out 

that we may call that crime happy, which obtained so great 

A REDEEMER. 

Thenceforth Free-Will, which he in happiness used to bring forth 

Misery, is used in Misery to bring forth 

HAPPINESS. 

For if we, partakers of his pernicious inheritance, 

partake also of his penitential example, 

and lend our ears to salutary counsels, 

then we 

(who by our Free-Will could loose ourselves) 

can be saved by the 

Grace of the Redeemer, and Cooperation of our Free-Will. 

THE FIRST ADAM LIVED TO DIE. 
THE SECOND ADAM DIED TO LIVE. 

Go, and imitate the penitence of the First Adam. 

Go, and celebrate the Goodness of the 

SECOND ADAM. 



